Lit. no longer forbearing. See on 1 Corinthians 9:12 : lxx, Sir. 8:17. For Class. parall. Soph. O. C. 15; Elec. 1118; Eurip. Hippol. 844; Ion 1412. He means that his longing for some personal communication from the Thessalonians became intolerable.

To be left - alone (καταλειφθῆναι - μόνοι)

Implying, as we sent (1 Thessalonians 3:2) and I sent (1 Thessalonians 3:5), the previous presence of Timothy with him at Athens.

Comp. 2 Corinthians 1:1; Colossians 1:1; Plm 1:1; Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12.

Minister (διάκονον)

See on Matthew 20:26; see on Mark 9:35. Not in the official sense of deacon which occurs only in the Pastorals. Διάκονος minister and διακονία ministry or service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See Acts 1:25; Acts 6:4. Διάκονοι is used of ministers of Satan, 2 Corinthians 11:15, and διάκονος of the civil magistrate, Romans 13:4. See Introduction to the Pastoral Epistles.

Fellow laborer

Omit from text.

To establish (στηρίξαι)

See on Luke 22:32; Introd. to Catholic Epistles, Vol. 1, p. 625; see on 1 Peter 5:10; see on 2 Peter 1:12.

N.T.o olxx. In Class., as early as Homer, of dogs; to wag the tail, fawn (Hom. Od. x. 217; xvi. 6). Hence of persons, to fawn or cringe. The word is apparently used here in the original sense, to be shaken.

We are appointed (κείμεθα)

As Luke 2:34 (see note); Philippians 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21 ff.; 1 Peter 4:12; 2 Timothy 3:12.

Only here and Matthew 4:3. lxx. See on Matthew 6:13.

In vain (εἰς κενον)

The phrase only in Paul. See 2 Corinthians 6:1; Galatians 2:2; Philippians 2:16. The force of the preposition is fairly represented by to in the phrase to no purpose. lxx has εἰς κενὸν, εἰς τὸ κενὸν, and εἰς κενὰ.

See on John 13:33. Const. with we were comforted (1 Thessalonians 3:7), not with came.

Good remembrance (μνείαν ἀγαθὴν)

Better kindly remembrance. Comp. Romans 5:7 (see note); Romans 7:12; Titus 2:6; 1 Peter 2:18. See on 1 Thessalonians 1:3.

Rev. distress. The derivation from ἄγξειν to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress, seldom in Class. See 1 Corinthians 7:26; 2 Corinthians 6:4; 2 Corinthians 12:10; Luke 21:23.

The sense of firm standing is derived from the context, and does not inhere in the word. In Mark 3:31; Mark 11:25, it means simply to stand. Comp. Philippians 4:1. It does not occur earlier than N.T.

Comp. Ephesians 3:20. Paul is fond of compounds with ὑπὲρ above. Of the 28 N.T. words compounded with ὑπὲρ, 22 are found in Paul, and 20 of them only there.

Perfect (καταρτίσαι)

Primarily, to adjust, fit together; so mend, Matthew 4:21. Of the creation of the world, Hebrews 11:3. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10; see on Romans 9:22.

Lit. make straight. Only in Paul and Luke. See on Luke 1:79, and comp. 2 Thessalonians 3:5. Frequent in lxx.

Saints is often explained as angels; but the meaning is the holy and glorified people of God. Οἱ ἅγιοι is uniformly used of these in N.T. and never of angels unless joined with ἄγγελοι. See Luke 9:26; Mark 8:38; Acts 10:22. It is doubtful if οἱ ἅγιοι is used of angels in lxx. Zechariah 14:5, which is confidently cited as an instance, is quoted at the conclusion of the Didache (xvi. 7), clearly with the sense of glorified believers. Ἅγιοι ἄγγελοι appears Tob. 11:14; 12:15; Job 5:1. Angels has no connection with anything in this Epistle, but glorified believers is closely connected with the matter which was troubling the Thessalonians. See 1 Thessalonians 4:13. This does not exclude the attendance of angels on the Lord's coming (see Mark 8:38; Luke 9:26), but when Paul speaks of such attendance, as 2 Thessalonians 1:7, he says, with the angels (ἀγγέλων) of his power.